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PUBLISHED BY
PROSPECTUS.
THE Publisher of The Catholic Series" intends it to consist of Works
"
tempt will now be made to restore the word Catholic to its primitive
significance, in its application to this Series, and to realize the idea of
Catholicism in SPIRIT. V
It cannot be hoped that each volume of the Series will be
essentially
Catholic, and not partial, in its nature, for nearly all men are partial;
the many-sided and impartial, or truly Catholic man, has ever been the
rare exception to his race. Catholicity may be expected in the Series,
not in every volume composing it.
An endeavour will be made to present to the Public a class of books of
an interesting and thoughtful nature, and the authors of those of the Series
which may be of a philosophical character will probably possess little in
common, except a love of intellectual freedom, and a faith in human
pro-
gess ; they will be united by sympathy of SPIRIT, not by agreement in
speculation.
The Steel Engraving of the Ideal Head, which appears on the Title-page
of the latter volumes and which will be prefixed to each
succeeding
volume of the Series has been taken from De la Roche s picture of Christ.
An attempt was previously made to symbolize the idea of spiritual Self-
reliance and Progression, but nothing was produced that was deemed ade
quately expressive, or applicable, as a characteristic of the Series hence,
the present engraving was
adopted, not specially because it was intended
by the artist to express his idea of Jesus Christ (for that must always be
imaginary), but as an embodiment of the highest ideal of humanity, and
thus of a likeness to Jesus Christ, as its highest historical realization.
In prefixing this Engraving to each number of the Series, it is intended
by the absence of passion by the profound intellectual power, the
beneficent and loveful nature, and the serene,
spiritual beauty, always
associated in our noblest conceptions of the character it
portrays to
imply the necessity of aspiration and progress, in order to unfold and !
by those whose writings may form a part of the Catholic Series, and which
each volume composing it may be expected to
promote.
(For list
of Books already published in the Scries, see next page.)
original mind, who feels ardently, and tion that he has right and truth on his
expresses himself with the force which side." Critic.
Author of "
&c. In paper cover, Is. 6d. cloth, 2s. extra cloth, gilt edges,
; ;
i
2s. 6d.
"
We
trust that The Log Cabin may distribution among those classes who,
way into many an English house
find its like the hero of the tale, have to make
hold, where both young and old may de their way in the world by their own
rive from it amusement and profit and ; exertions." Christian Reformer.
we know of few books move suited for
Mr. Carlyle has described the present waste of Time. Fichte discriminates with
work and the character of Fichte with sharp zeal the true literary man, what we
his peculiar force, insight and truth, here call the hero as man of letters, from
both in his lectures on Heroes and "
livered, some
forty years ago, at Jena, a man of letters. It means, in its own form,
highly remarkable course of lectures on precisely what we here mean." Heroes
this subject: Neber dasWesen des Ge- and Hero-worship, by Thomas Carlyte.
lehrten (on the Nature of the Literary From this bold and lofty principle the
"
Man). Fichte, in conformity with the duties of the literary man are deduced
transcendental Philosophy, of which he with scientific precision, and stated, in
I was a distinguished teacher, declares, all their sacredness and grandeur, with
I first: That all things which we see or an austere brevity more impressive than
work with in this earth, especially Ave any rhetoric. Fichte s metaphysical the
ourselves and all persons, are as a kind ory maybe called in question, and readily
of vesture or sensuous appearance that :
enough misapprehended but the sub ;
under all there lies, as the essence of lime stoicism of his sentiments will find
them, what he call the Divine Idea of some response in many a heart.
the World; this is the reality which But above all, the mysticism of Fichte
"
lies at the bottom of all appearance. might astonish us. The cold, colossal,
To the mass of men no such divine idea adamantine spirit, standing erect and
is recognisable in the world; they live, clear, like a Cato-major among degene
merely, says Fichte, among the super rate men fit to have been the teacher
;
that he may discern for himself, and tic ? We stt ite Fichte s character as it is
make manifest itself in a new dialect; known and admitted by men of all parties
and he is there for the purpose of doing among the Germans, when we say that
that. Such is Fichte s phraseology; so robust an intellect, a soul so calm, so
with which we need not quarrel. It is lofty, massive, and immoveable, has not
hisway of naming what I here, by other mingled in philosophical discussion since
words, am striving imperfectly to name ;
the time of Luther. We figure his mo
what there is at present no name for ;
tionless look, had he heard this charge
the unspeakable Divine Significance, full of mysticism For the man rises before
!
of splendour, of wonder and terror, that us, amid contradiction and debate, like
lies in the being of every man, of every a granite mountain amid clouds and
thing the presence of the God, who wind. Eidicule, of the best that could
made every man and thing. be commanded, has been already tried
Fichte calls the man of letters, there
"
World, for that which lies at the bot can be slightly valued only by such as
tom of appearance. In the true literary know it ill and as a man, approved by-
;
man there is thus ever, acknowledged action and suffering, in his life and in
or not by the world, a sacredness: he is his death, he ranks with a class of men
the light of the world; the world s who were common only in better ages
priest guiding it, like a sacred pillar of
; than ours." State of German Litera
fire, in its dark pilgrimage through the ture, by Thomas Carlyle.
WORKS PUBLISHED BY
many s best Jisthetician, and these let The Philosophical Letters, which
"
cal) controversy, in 1795, Schiller publish are exceeding valuable for what they are.
ed the present Letters, and with the The thoughts set forth in them are re
large and profound estimation of things markable for their beauty, noble disinte
that peculiarly marked his time and coun restedness, and clearness of expression ;
try, perceived and maintained thatJSsthe- as specimens of style, fraught with ease,
tics were a portion of morals, and that grace, and dignity, they will bear compa
their foundation was co-existent with na rison with the finest pieces in the book.
ture and the human soul. With his truly It is difficult, if not impossible, to
"
poetic spirit and grand moral feeling, give a brief, and at the same time faith
poetry and the fine arts were a part of ful, summary of the ideas affirmed by
politics not in the petty sense of the
; Schiller in this volume. Its aim is to
term, as a mere exposition of any pecu develop the ideal of humanity, and to
liar dogmas, but as a part of the direct define the successive steps Avhich must
ing influence of men s passions and con be trodden in order to attain it. Its
duct. In this view are the arts treated spirit aspires after human improvement,
of in the Letters on the ^Esthetic Cul and seeks to indicate the means of its
ture of Man, and in these hitherto, to realization. Schiller insists upon the
us, unknown essays will be found the necessity of aesthetic culture as prelimi
true arguments of many questions now nary to moral culture, and in order to
agitating our political world. The mode make the latter possible. According to
of really civilizing large masses of men; the doctrine here set forth, until man is
the regulation of the play-impulse, and Eesthetically developed, he cannot be
the stimulation of the work-impulse, morally free, hence not responsible,
and many other matters, which will em since there is no sphere for the operation
ploy the last half of the nineteenth cen of the will.
tury. The style in which the whole volume
"
like the present, to do more than inti is a consciousness of music in every page
mate the kind of excellence of a book of we read; it is remarkable for the con
this nature. It is a profound and beau densation of thought and firm consist
tiful dissertation, and must be diligent ency which prevails throughout; and so
ly studied to be comprehended. After far as we
are able to judge, the transla
allthe innumerable efforts that the pre tion admirable, and faithfully render
is
sent age has been some time making to ed. The twenty-seven
letters upon the
cut a Royal road to everything, it is be Esthetic Culture of Man form the
ginning to find that what sometimes most prominent, and by far the most
seems the longest way round, is the valuable, portion of the work. They are
shortest Avay home and if there be a
;
not letters to be read after a hearty "din
desire to have truth, the only way is to ner, when the mental powers are impair
work at the windlass one s self, and ed by the process of digestion for they;
bring up the buckets by the labour of will demand much clearness and insight
one s own good arm.
T
W
hoever works at to be fully apprehended and understood.
the present well, will find ample reward But to all persons capable and willing to
for the labour they may bestow on it :
comply with this demand, they will be
JOHN CHAPMAN, 121, NEWGATE STREET.
found full of interest and the choicest so fruitful of fine passages, heartily com
which will abundantly repay any
riches, mending it to all of our readers who de
amount of labour bestowed upon them." sire to make acquaintance with the phi
Inquirer. losophy of art. The extracts we have
"
This is a book which demands and taken will prove what a treasure is here,
deserves study. Either to translate or for they are but a fraction of the gems
to appreciate it, requires a somewhat that are to be gathered in every page.
peculiar turn of mind. Not that any make no apology for having so long
"We
body could read it without profit, but to lingered over this book ; for, albeit, phi
gain from it all that it is capable of yield losophy is somewhat out of fashion in
ing-, there must be some aptitude for
our age of materialism, it yet will find
such studies, and some training in them its votaries, fit though few; and even
too. * * To be
appreciated it must be they who care not for the higher regions
studied, and the study will be well re of reflection cannot fail to reap infinite
paid." Christian Examiner. pleasure from the eloquent and truthful
Here we must close, unwillingly, this passages we have sought to cull for their
"
volume, so abounding in food for thought, mingled delight and edification. --^^ ic.
"Richter has an intellect vehement, literary treat, to all who have a sense
rugged, irresistible, crushing in pieces exercised to discern religion and mora
the hardest problems piercing into the ; lity as a thing essentially different from
most hidden combinations of things, and mere orthodoxy and asceticism. The
grasping the most distant; an imagina two volumes before us cannot be se
tion vague, sombre, splendid, or appall riously read without stimulating the
ing; brooding over the abysses of Being; reader, like a good sermon, to self-ame
wandering through infinitude, and sum lioration; and in this respect they are
moning before us, in its dim religious invaluable.
light, shapes of brilliancy, solemnity, or Richter is a thorough Christian, and
"
^11
of RICHTER; as it were the central fire as the Life of Jean Paul, the reader
that pervades and vivifies his Avhole learns something of German life and
being. He is a humorist from his in German thought, and is introduced to
most soul; he thinks as a humorist, Weimar during its most distinguished
he imagines, acts, feels as a humorist : period, Avhen Goethe, Schiller, Herder,
Sport is the element in which his nature and Wieland, the great fixed stars of
lives and works." THOMAS CARLYLE. Germany, in conjunction with Jean
With such a writer it is no common
"
clearing up and working out the intri able as an introduction to the study of
cate problem of life, and are inspired, one of the most eccentric and difficult
like them, with the prospect of immor writers of Germany. Jean Paul s writ
tality. No reader of sensibility can rise ings are so much the reflex of Jean
from the perusal of these volumes without Paul himself, that every light that shines
becoming both wiser and better." Atlas. upon the one inevitably illumines the
"
We
find in the present Biography other. The work is a useful exhibition
much that does not so much amuse of a great and amiable man, who, pos
and instruct, as, to adopt a phrase from sessed of the kindliest feelings and the
the religious world, positively edify the most brilliant fantasy, turned to a high
reader. The life of Richter is indeed purpose that humour of which Rabelais
a moral and a religious, as much as a is the great grandfather, and Sterne one
6 WORKS PUBLISHED BY
of the line of ancestors, and contrasted solved; and while his name was resound- |
rhapsodical poetry which are entirely his meek and humble as if he had still been
own. Let us hope that it will complete an unknown adventurer on Parnassus."
the work begun by Mr. Carlyle s Essays, The Apprentice.
and cause Jean Paul to be really read in "The Life of Jean Paul is a charming
"Among the distinguishing features ing after the hot, perfumed atmosphere
of Christianity we are ready to say THE of conventional life." The Apprentice.
"The difficulty we find in giving a
distinguishing feature is its humanity,
its deep sympathy with human kind, and proper notice of this volume, arises
its strong" advocacy of human wants and from the pervadingness of its excellence,
rights. In this particular, few have a and the compression of its matter. With
better title to be ranked among the fol more learning than Hazlitt, more per
lowers of Jesus than the author of this spicuity than Carlyle, more vigour and
book." American Christian Examiner. depth of thought than Addison, and
"Itwould be impossible perhaps in Avith asmuch originality and fascination
jurious to attempt to show in detail the as any of them, this volume is a brilliant
tendency of such Essays as these. All addition to the Table Talk of intellectual
we can do, indeed we think the best men, be they Avho or Avhere they may.
thing, will be to give our readers some We have no very active desire to see
sample, and trust to their natural taste, America, but if we were ever to find our
to their energy, which must be aroused, selves tossing thitherwards, our conso
and quiver like the up-gushing fire of lation would be, the hope of seeing the
morning-, when they read the book it Falls of Niagara and Emerson." Pro
self, which will lead them on to better spective Review.
thought to more earnest action." . . . Mr. Emerson is not a common man,
"
"
lies the science of self, the development correct taste, and sober views of life, and
of man in his individual existence, within such ideas on the higher subjects of
himself and for himself. Of this latter thought as we have been accustomed to
science, which may perhaps be called the account as truths, are sometimes out
philosophy of individuality, Mr. Emer raged, we at least meet at every step
son is an able apostle and interpreter." with originality, imagination, and elo- I
England. That bad-hearted and low- into which he has thrown his whole soul.
minded Letter, at once false and mean, What more need be said Inquirer.?"
This is a very pleasing little volume, times and have wished that you could
;
the pleasing introductory address to her the young, and in laying the foundation
dear nephews and nieces, to tell you of good character by early religious and
stories on Sunday afternoons, about real moral impressions, will be thankful for
people. Sometimes I have wanted to read additional resources of a kind so judici
my own books at those pleasant quiet ous as this volume." Inquirer.
WORKS PUBLISHED BY
It is
amount of information on the gentle art Hindoos, and the hideous priestcraft by
of priestcraft is here gathered and di which they Avere victimised, is exceed
gested, collated and philosophized on, ingly grapic." Leeds Times.
from its earliest beginnings to the pre Howitt s history of priestcraft has
"
We are glad to see a seventh edition and the great weight of common sense
of this excellent and useful work, which as well as scriptural truth which he ad
has been the means of enlightening the vanced, made it a formidable book for
minds of thousands as to the abuses at the priests. To the earlier editions there
tending a state religion, and manifold are now added
several new chapters,
mischiefs of priestcraft from the earliest which found in the volume be
will be
ages to the present day." Kent Herald. fore us a great mass of new matter, and,
It is characterized throughout by
"
above all, the book now appears at a
fearless discussion, and honest indepen greatly reduced price." Exeter Western
dence." Northern Star. Times.
The work before us is one of the
"
"The Authorhas contrived to develop The views given of human life and
"
his sentiments attractively, and with of religion are pure, benevolent, and
novel effect, by carrying back their sup elevating, and the work shows research,
posed expression to the early days of the ingenuity, and imagination. should We
Reformation in England, and ascribing expect it to be received with much
them to characters, real and fictitious, approbation, and to afford great plea
of that period. sure."
JOHN CHAPMAN, 121, NEWGATE STREET.
tention, and makes the heart bleed. We its close union of the moral with the in
state so much, without taking into ac tellectual faculties, and in its restless de
count the additional power and interest sire for truth, which may remind the
which it must acquire in the minds of reader of Doctor Arnold." Examiner.
many Avho still live, from personal asso Nothing is more deeply interesting
"
ciations with its author and subject. It than a faithful picture of a human mind,
j
has, indeed, with regard to himself, in Such a picture these volumes present to I
its substance, though not in its arrange us. The character they develop is, more- !
clearly and strongly is the living, think nary degree of sympathy; and the course i
ing, active man projected from the face of circumstances they describe is as pe-
of the records which he has left. The culiar as it is instructive. A man pos-
j
which the book abounds, are, by com sive acquirements, and the highest moral
qualities, who was throughout life ani
j
our readers may apprehend that even mated by a sincere and fervent love of
these are sufficiently significant, when truth, is here represented as passing !
we add, that among the many persons to through the different conditions involved
:
associations, as by his personal character. literature; though these alone would not
We have a bird s-eye view of the ex have excited so much attention as cir
tremes of all the religious parties of cumstances caused him to attain during
Europe. The letters of Channing, of the successive epochs of his career. It
Southey, Coleridge, Lord Holland, and should be added, that the volumes have
other distinguished men, give value and an interest beyond the character of
interest to the memoir; while the selec Blanco White. The first part, consisting
tions from private correspondents of Mr. of his
Autobiograpy to 1826, exhibits an
Blanco White himself, and the scraps interesting view of a religious Spanish
of literary criticism in his journals, will family towards the close of the last cen
be read with as much advantage as any tury; gives a very good account of the
part of his published writings." Tail s character of the education in Spain;
Magazine. and presents a picture of Spanish Ro
We have awaited this book with
"
lover, and ardent and devoted pursuer and during his connexion with the j
i
of truth, Joseph Blanco White deserves Anglican Church, exhibited as they j
that honourable character." Inquirer. arose by extracts from his journal, sub- i
White s) reputation. There is much in tarian lights. And although not without
10 WORKS PUBLISHED BY
interest, intermingled as this section is Thorn has executed his task. We have
with some accounts of his friends and seldom seen a work of this kind more ably
his writings, it will be to many readers edited. Mr. Thorn possesses rare virtue
the least attractive of the book. The of sacrificing self to the full exhibition of
third part, extending from 1825 till his the excellences and the talent of his de
death, consists of extracts from his jour parted friend. He never interposes be
nals and correspondence, selected and tween the author and the reader, though
arranged in chronological order by Mr. he generously takes upon himself the un
Thorn, together with a brief narrative enviable drudgery connected with the get
of his last days. And beside the intrinsic ting up of so voluminous a work." Atlas.
interest of his self-portraiture, whose "The Rev. JOSEPH BLANCO WHITE
character is indicated in some of our twice changed his religious profession ;
extracts, the correspondence, in the let for that he was accounted, by those who
ters of Lord Holland, Southey, Cole knew him not, as man intellectually
"a
ridge, Charming, Norton, Mill, Professor unsteady, fickle, and apt to change." His
Powell, Dr. Hawkins, and other names friends esteemed him otherwise, and at
of celebrity, has considerable attractions tributed his mutations to the progress
in itself, without relation to the biogra of an honest mind, ardently seeking the
phical purpose with which it was pub humble to be wiser to
truth, sufficiently
lished. From these letters, as well as day than it was yesterday, and having
from the narrative of his life in Spain, the rare courage to avow its convictions.
we could draw curious and extractable His autobiography and correspondence
matter ad libitum ; but our space is ex will help to judge of, and probably throw
hausted, and we must close." Spectator. some light upon, a character which is
"We should deem it a dereliction of an interesting study for the mental
duty on our part, were AVC to omit notic philosopher." Critic.
ing the admirable manner in which Mr.
HUMAN NATURE:
PHILOSOPHICAL EXPOSITION OF THE DIVINE INSTI
TUTION OF REWARD AND PUNISHMENT,
WHICH OBTAINS IN THE
PHYSICAL, INTELLECTUAL, AND MORAL
CONSTITUTIONS OF MAN.
"
Like the spcculatist in her Sick ed by the author of this volume in his in
Hoom, the essayist before us makes much troductory essay. Subsequently he pro
i
more account of Being than of Doing. ceeds to apply it to the investigation of
I
On this principle it is that the author future rewards and punishments, pictur
!
seeks to explain the institution of reward ing, as so many others have done before
and punishment. He is, therefore, of him, the heaven and hell which seems to
!
opinion, that the final punishment con- him to accord with the argument we have
I
sistsnotin remorse, as sometimes argued, subtracted. That which has been given
j
but in an ultimate insensibility to good of it will be sufficient to show that the
ness, which is opposite to true being, as writer not only thinks profoundly, but
! death is to life. He brings Scripture to expresses himself eloquently. It is re
I
his aid, but confesses that the theolo- freshing to light upon a book Avhich has
[
gians are against, and the mystics with somuch originalityof conception as this,
him. But he consoles himself by the and in which the writer is bold enough
reflection, that in no time or country to have an opinion of his own." Critic.
has Christianity ever been exhibited in The Introduction is especially re
"
its simple integrity, and hopes that by markable for its power not only power
an increase and progression of Being, of words, but of ideas." Spectator.
man may assimilate towards the fullness This little volume well deserves a
"
of God; for as man s nature is infinitely thoughtful perusal, which it will reward
progressive, it will ever aspire after a with much of truth and much of beauty,
realization, expansion, and accession of though not unmingled, we must think,
those attributes which are perfect and Avith obscurity and error." Inquirer.
infinite in divinity. Such is the theory The Essay AVC have been revieAving,
"
able vision, with which only the contem strain of thought, Avhich forms a fit se-
mind can
j
"The Prospective Review (No. ITI.) Smith ; the second discusses Democracy
might with propriety be called the Intel- in America; the third, deeply interest
lectual Review so penetrating is the ing, is a review of Michelet s History of
!
intellectual eye by which it scans and France the fourth is an admirable esti
;
i
judges all things. We have not met with mate of Emerson s Essays, and there is
any periodical of late, where we have a very elaborate notice of Protestantism
: found so much writing of a high order ;
in Germany, and of the Church and State
so just a standard of criticism so chari- in England."
;
;
Liverpool Journal.
1
! this new Quarterly. Dogmatism there the force of the writer s arguments, and
is none, charity is abundant, and here the point of their illustration reminds us
:
only will the English reader find what of the early numbers of the Quarterly
the great men of Germany, France, and and the Edinburgh, when the giants of
.
Italy, think and say on matters the most those days Sidney Smith, Gifford,
important and instructive. Henry Brougham (not the lord of that
"In the present number (the 2nd), name), Jeffery, Walter Scott, Wilson,
there are eight articles. The first is a and the rest were in the full vigour of
masterly one on the late Rev. Sidney their faculties."
Railway Bell.
BOOK I. Of Religion in General; or, a Discourse of the Sentiment and its Manifes
tations.
II. The Relation of the Religious Sentiment to God; or, a Discourse -of
Inspiration.
III. TheRelation of the Religious Sentiment to Jesus of Nazareth; or, a Dis
course of Christianity.
VI. The Relation of the Religious Sentiment to the Greatest of Books or, a ;
sharp contest of manners arid opinions, attended with political collision, this
have given such a deep and varied inte work of Mr. Taylor s will be as valuable
as to those of a more serious
" "
!
of each party to apprehend their mu- shows the circumstances which gave
i tual relation to show how they have rise to that remarkable body of men, the
j
occasionally passed off into each other English deists, who went into the learn
and, out of their joint operation, to trace ing of divinity with the zeal of divines,
the evolution of a more comprehensive that they might attack the religion of
principle, which looks above the narrow their country and who, forming a com
;
ness of their respective views, and, al plete contrast to the light, laughing
lying itself with the essential elements French infidels who succeeded them and
|
of the Christian faith, may in time, per- used the results of their labours, approx
i
haps, devise some method of reconciling imated more to the Protestantism of
an unlimited freedom and variety of the modern Germany; with, however, this
important distinction, that the German
j
I
religious life with the friendliness and
mutual recognition of universal brother rationalists are professors with whom
j
j
Church and gives, in a second section,
;
i
a sketch, very clear and useful, of the ness and force of Mr. Tayler, furnish an
{
external history of religious parties in inexhaustible material for reflection."
j England. There are three successive Mr. Tayler himself is an Unitarian,
"
chapters devoted to the Church and and therefore belongs to the third class
in his statement of sects but we exhort
j
I
Puritanism, explaining their origin, pro- ;
i
gress, characteristics, and varieties of our readers, of whatever persuasion, not
i
aspect; another chapter contrasts the to let this circumstance dissuade them
Church and Puritanism ; a fifth is de from the perusal of a work so wise and
voted to Free Inquiry, tracing it from so useful. Not only does he avoid all
its first rise in England, to our own that might give offence to the most ten
times; and finally, "the conclusion" der conscience this would be a mere
gives us the results arrived at by the prudential merit but he regards all par
author himself, from the contemplation ties in turn from an equitable point of
of the materials he has set before us. view, is tolerant towards intolerance,
About eighty pages of notes complete and admires zeal and excuses fanaticism,
the volume. The work is written in a wherever he discerns honesty. Nay, he
chastely beautiful style, manifests ex openly asserts that the religion of mere
tensive reading, and careful research is ;
reason is not the religion to produce a
full of thought, and decidedly original practical effect on a people and there;
in its character. It is marked also by fore regards his own class only as one
the modesty which usually characterizes element in ajbettcr possible church. The
true merit." Inquirer. clearness and comprehensive grasp with
It is not often our good fortune to
"
which he marshals his facts are even less
meet with a book so well-conceived, so admirable than the impartiality, nay,
i
well-written, and so instructive as this. more than that, the general kindliness,
The author has taken a broad compre with which he reflects upon them."
hensive survey of the past religious his- Examiner.
JOHN CHAPMAN, 121, NEWGATE STREET. 13
"
is
referred to in succeeding times, and one him to read the speeches which went
which ought to form a study to young before the second reading. All are ex
legislators, and indeed to every man of cellently reported in this volume, with
liberalknowledge and opinion." Tail s every proceeding in either House con
Magazine. nected with the Bill and a most inter ;
These Debates and Divisons reflect esting Appendix of facts, statistical and
"
ed greater honour on the House of Com otherwise, bearing upon the questions
mons than all the party strife that has at issue. It is a volume well worthy of
since engaged it and if we desired to
; preservation." Examiner.
impress any intelligent foreigner with a
Price 6d.
There
not a page of this eloquently like its predecessor, on "Seeming,"
"
is is,
ritten treatise that will not repay the of the school of Carlyle and Emerson
1 most diligent perusal. It is the product (to whom it is dedicated), breathir.g the
of a mind full of buoyancy, vigour, hope same spiritual idealities, and on-word-
of a bright temporal future, and mani tending philosophy, while its general
festing evidences of a willingness to la style is coloured with the same quaint
bour for the accomplishment of its bold and startling expressions which are to
est theories and anticipations. The work be found in both.
DE WETTE S INTRODUCTION
TO THE
CANONICAL SCRIPTURES OF THE OLD TESTAMENT.
TRANSLATED BY THEODORE PARKER.
OUTLINE OF CONTENTS :
History of the Origin of the Collection the Old Testament. On the Criticism of
;
of Scripture ; or, History of the Canon. the Text. Particular Introduction to
General Introduction to the Canonical the Canonical Books. Theocratical-His-
;
Books. On the Original Language of torical Books.
AN INQUIRY
CONCERNING THE ORIGIN OF CHRISTIANITY.
BY CHARLES C. HENNELL.
CHANNING S WORKS.
EDITED BY
JOSEPH BARKER.
Just published in 12wo, sewed Is., and cloth, Is. 4d., pp. 280,
BARKER S EDITION OF
LAW S SERIOUS CALL TO A DEVOUT AND HOLY LIFE.
JOHN CHAPMAN, 121, NEWGATE STREET. 15
2 vols., post Svo, cloth, with Memoir and Portrait, price 16s.,
SERMONS.
BY THE
REV. F. W. P. GREENWOOD, D.D.,
MINISTER OF KING S CHAPEL, BOSTON, U.S.
ULTRAMONTANISM,
OR
THE ROMAN CHURCH
AND
MODERN SOCIETY.
BY
E. QUINET,
OF THE COLLEGE OF FRANCE.
Translated from the French (Third Edition}, with the Author s
Approbation,
BY C. COCKS, B.L.,
Professor (Brevete) of the Living Languages in the Royal Colleges of
France, and Translator of Priest, Women, and Families."
"
A FAREWELL DISCOURSE
Delivered at Hampstead, July 13th, 1845, on Resigning the Pastoral
Charge held during Sixteen Years ;
ESSAYS ON ART.
BY GOETHE.
TRANSLATED BY SAMUEL GRAY WARD.
8vo. 5s.
EXPOSITORY LECTURES
ON THE
PRINCIPAL PASSAGES OF THE SCRIPTURES
WHICH RELATE
TO THE DOCTRINE OF THE TRINITY.
BY GEORGE W. BURNAP.
LIVERMORE S COMMENTARY
ON THE
ACTS OF THE APOSTLES.
I2mo, Is.
SIX LECTURES
ON THE PHILOSOPHY OF MESMERISM,
BY JOHN BOYEE DODS, or BOSTON, U.S.
LIFE S LESSONS."
GAMMER GRETHEL;
OR,
GERMAN FAIRY TALES AND POPULAR STORIES.
From the Collection of MM. GRIMM, and other sources.
WITH ILLUSTRATIVE NOTES,
BY THE LATE EDGAR TAYLOR.
Svo, 2s.
Svo, Is.
HITZIG, at Zurich.
SERMONS OF CONSOLATION.
BY F. W. P. GREENWOOD, D.D.
LUTHER REVIVED;
OR,
A SHORT ACCOUNT OF JOHANNES RONGE,
The Bold Reformer of the Catholic Church in Germany.
BY A. ANDRESEN.
20 WORKS PUBLISHED BY JOHN CHAPMAN,
Experiments of Living."
Is. 4d.
JULIAN ; or Scenes in Judea. By the Author of "
ON
MANIFESTATIONS.
BY
BY WILLIAM SMITH.
The whole material world, with all its adaptations and ends, and, in parti
"
cular, the life of man in this world, are by no means, in themselves and in deed
and truth, that which they seem to be to the uncultivated and natural sense of
man; but there is something higher, which lies concealed behind all natural
appearance. This concealed foundation of all appearance may, in its greatest
universality, be aptly named the DIVINE IDEA." Page 124.
LONDON:
JOHN CHAPMAN, 121, NEWGATE STREET.
M.D.CCC.XLV.
O
THE exclusively practical tendencies of English
intellect to which the influence of the inductive philosophy
rich as these
upon our national character has given rise,
of
loo
IDEA,
solitary and meditative child. His first teacher was his own
father, who, after the business of the day was over, instructed
him and told him the story of his own journey-
in reading,
mind his parents, their care for him, the grief which his
sudden disappearance would cause them. "Never to see
them again this thought was too much for him
1"
his :
return and confess his fault. On his way back he met those
who had been sent after him. When taken before the Rec
tor, he admitted that it
had been his intention to run away,
but at the same time recounted so ingenuously the motives
which had induced him to take this step, that the Rector
not only forgave his fault, but resolved to take him under
his special protection. He obtained another senior, who
soon gained his affections, and was afterwards his companion
and friend at the University.
From this time Fichte s residence at Pforta became gra
dually more agreeable to him.
He entered zealously upon
his studies, and found in them occupation, interest, and
spiritual nourishment.
The defects of his previous educa
tion were supplied by industry, and he soon found himself
comfortable and happy. Among those older scholars with
whom Fichte now associated, a spirit of independence sprang
free from
up they laboured assiduously to set themselves
the influence of their teachers, particularly of those who
held the most antiquated and worn-out notions. The praise
or blame of these masters was little valued among them, if
of each other. Books imbued
they could secure the esteem
with the new spirit of free inquiry were secretly obtained,
and in of the strictest prohibitions, great part of the
spite
night was spent in their perusal.
The works of Wieland,
Lessing, and Goethe were positively forbidden, yet they
found their way within the walls, and were eagerly studied.
Lessing s controversy with Gb ze made a deep impression
Anti-Gfdze he
upon Fichte each successive number of the
:
inquiry
UNIVERSITY EDUCATION. 7
I never," he says,
"
\
12 MEMOIR OF FICIITE.
Whether my friend
ship for you has not arisen from the want of other female
society] I think I can answer this question decidedly. I
"
#. ,- f
Whether there can be love without esteem ? Oh yes,
thou dear, pure one ! Love is of many kinds. Rousseau
proves that by his reasoning, and still better by his example.
1
La pauvre Maman and Madame N love in very dif
ferent fashions. But I believe there are many kinds of love
which do not appear in Rousseau s life. You are
very right
in saying that no true and
enduring love can exist without
cordial esteem that every other draws and
;
regret after it,
is
unworthy of any noble human soul.
14 MEMOIR OF FICHTE.
"
# * * * * *
I am once more within these which are only dear
"
walls,
to me because they enclose you ;
and when again left to
myself, to my solitude, to my own thoughts, my
soul flies
since I have seen you, and I must often be absent from you
for a longer period than that. Distance is but distance, and
I am
equally separated from you in Flaach or in
Zurich
But how comes it that this absence has seemed to me longer
than usual, that my heart longs more earnestly to be with
you, that I imagine I have not seen you for
a week 1 Have
I philosophized falsely of late about distance 1 Oh that our
would weep with me if you knew how dear this man was
to me,
"
Your offer of
******
Friday has touched me deeply ; it has
convinced me yet more strongly, if that were possible, of
your worth. Not because you are willing, for my sake, to
deprive yourself of something which may be to you a trifle,
Upon
commodity. I believe that a man with any intellect may
always provide for his wants ; and for more than this, gold
is useless ; hence I have always despised it. Unhappily
it is here bound up with a part of the respect which our
fellow-men entertain for us, and this has never been a mat
ter of indifference to me. Perhaps I may by and by free
sents from them upon any pretence ; and since then, I have
maintained myself very well, and stand more a mon aise
than before towards my parents, and particularly towards
my too kind father.
"However, I promise you (how happy do I feel, dear,
noble friend, to be permitted to speak thus with you) I
;.#..*.-** ,
#
"
ties ; with some, the desire for literary fame, &c., I have
in a certain degree succeeded ; but the desire to be beloved
beloved by simple true hearts is no vanity, and I will
c2
18 MEMOIR OF FICIITE.
"
way which you propose cannot have the effect you expect
from it. My essays cannot create what is called a sen
sation ;
this is not in them nor in me. Many would not
even understand their contents ; those who did understand
them, would, I believe, consider me as a useful man, but
comme il y en a beaucou}). It is quite another thing when
one takes an interest in the author, and knows him.
If you should be able to excite such an interest among
"
pected. But the matter does not seem pressing. Before all
things there must be a professorship vacant at Bern, and
indeed such a one as I could undertake. Then it would be
difficult, during my stay here, to make a copy of my essays.
And perhaps I shall write something better afterwards, or
Sf * * * * *
Be it so, but 1
day week I see you for the last time, for I set out very early
DEPARTURE FROM ZURICH. 19
"
And so be
#***#* man."
can you then doubt that I have found the only female soul
which I can value, honour, and love ? that I have nothing
more to seek from the sex, that I can find nothing more
that is mine?"
I have,"
he says,
"
spoken to well-
disposed people on this matter, to Weisse and Palmer; they
all admit that it is a
good and useful idea, and indeed a
want of the age, but they all tell me that I shall find no
publisher. have therefore, out of sorrow, communicated
I
And yet he was not alone. fair and gentle spirit was A
ever by his side, whispering to him of peace, and happiness,
and love. In the twilight," he says,
"
before I light my
"
lamp, I dream myself back to thee, sit by thy side, chat with
thee, and ask whether I am still dear to thee ; ask indeed,
but not from doubt I know before-hand that thou wilt
answer, yes. I am always with thee on Saturdays. I cannot
give up those Saturday meetings. I think I am still in Zu
rich, take my hat and stick and will come to thee ;
and then
I remember, and fret at fortune, and laugh at myself."
Amid
the desolation of his outward prospects, the current of his
affections seems to have flowed only more strongly and fully.
In them he found a refuge from unworthy thoughts, a strong
support in the conflict with misery and want. As the Alpine
plant strikes its roots most firmly in barren and rocky places,
so did his love cling more closely round his soul, when every
other joy had died and withered there.
"
"
is Aphorisms
on Religion and Deism." The object of this essay was to
set at rest the much-vexed questions between Philosophy
and Christianity, by strictly defining the respective provin
ces of each; by distinguishing between the objective reality
which reason demands of philosophy, and the incarnate form
of truth which religion offers to the feelings and sympathies
of men. In the adaptation of Christianity to the wants of
the sinner, in its appeal to the heart rather than to the un
derstanding, he finds the explanation of its nature and pur
poses Those who are whole need not the physician, but
:
"
ture, break down every obstruction that barred its way, and
rise at last, unaided, to the sublime consciousness of an in
dependent, and therefore eternal, existence. Such a theory
was well calculated to rouse Fichte s enthusiasm, and engage
all his powers. The light which he had been unconsciously
seeking now burst upon his sight, every doubt vanished
before it, and the purpose of his being lay clear and distinct
KANTEAN PHILOSOPHY. 25
before him. The world, and man s life in it, acquired a new
significance, every faculty a clearer vision, every power a
fresher energy. But he must speak for himself: r
at Bremen.
"
No, to
none of them. It was my intention, at first, to write for the
Bibliothek der Schonen Wissenschaften." But all is anar
"
that he feared that the poet, who had for some time ho
noured him with his friendship, would take it ill if he should
publish an essay which might put his Messias in danger,
&c. &c. I was satisfied with his answer, for I had already
lished.
"
tion. The seed which Lessing sowed in his letters, and in his
Orleans,"
train, by
"
And now the time drew near which was at once to ter
minate his struggles with fortune, and realize the dearest
wish of his heart. It had been arranged that Fichte should
return to Zurich in 1791, to be united with her whom he
most loved and honoured upon earth. The noble-minded
woman who was now to bind herself to him for ever, had
resolved that henceforth he should pursue his literary under
takings, free from the cares of life. But Fichte looked for
ward to no period of inglorious repose; his ardent spirit had
already formed a thousand plans of useful and honourable
"
activity.
"
Not
happiness, but labour, was his principle
a principle which ruled all his actions, in prosperity as well
as in adversity. His letters to Johanna Rahn, in anticipation
of this joyful event, breathe the same dignified tenderness
which characterized their earlier correspondence:
"
me. I indeed
await the sanction of my parents; but I
still
"
by the exchange !
Kritik
aller Offenbarung" (Critique of all Revelation), which should
serve as an introduction. He began on the 13th of July,
PECUNIARY DIFFICULTIES LETTER TO KANT. 35
philosopher s friends.
Co l&anf.
"
years, and during this time have felt so keenly its disagree
able nature, to be compelled to look upon imperfections
which must ultimately entail the worst consequences, and
yet be hindered in the endeavour to establish good habits in
their stead, that I had given it up altogether for a year
and a half, and, as I thought, for ever. I was induced
never fulfil it. Thus I know, that if you, sir, should consent
to my request, I would think of you, with heartfelt respect
and gratitude indeed, but yet with a kind of shame ; and
that only after I had redeemed my word, would it be possible
for me to call to mind with perfect satisfaction an acquaint
ance with which I hope to be honoured during life. I know
that these feelings arise from temperament, not from prin
painful self-reproach.
If I were well assured of the existence of such a
"
mode
of thinking as this in a man, I would do that for him with
confidence which I now ask from you. How, and ly what
means I could assure myself, were I in your place, of the
may have perceived, even from what you have seen of me,
whether or not a love of truth and honour belongs to my
character.
"
*#***
affirmative, I can indeed again acquire what
E2
42 MEMOIR OF FICHTE.
jftc^te to ifcant.
"
"22d
January 1792.
"
HUnt g Keplg.
February 1792,
"
-2d
prove it
sufficiently) help thou mine unbelief! that is,
I have a moral faith in respect of all that I can draw from
religious duty.
With
these hastily, but not inconsiderately thrown out
"
tfittyt to 3&ant.
"
subject I now feel all the peace of mind which, next to one s
fo Jfo^anna Kaf)n.
"
give thee, thou dost not need what thou canst bestow on
;
tempt. And now one nation speaks forth the word which all
are struggling to utter, and soon
every eye is turned upon
France, theatre on which the new act in the drama
-"the
leading principle of this work is, that there is, and can be,
no absolutely unchangeable political constitution, because
none absolutely perfect can be realized; the relatively best
constitution must therefore carry within itself the principle
of change and improvement. And if it be asked from whom
this improvement should proceed, it is replied, that all
to possess this
parties to the political contract ought equally
right. And by this political contract is to be understood,
not any actual and recorded agreement for both the old
and new opponents of this view think they can destroy it
at once by the easy remark that we have no historical proof
of the existence of such a contract but the abstract idea
of a State, which, as the peculiar foundation of all rights,
should lie at the bottom of every actual political fabric. The
work comprises also an inquiry concerning the privileged
classes in society, particularly the nobility and clergy, whose
prerogatives are subjected to a prolonged and rigid scrutiny.
In particular, the conflict between the universal rights of
reason, and historical privileges which often involve great
brought prominently into notice. This book
injustice, is
catego
ries" of the understanding, by which their original charac
ter is modified, or perhaps altogether changed, we are not
entitled to draw from them any conclusions upon the na
ture of the source whence they emanate. But is the out
ward world, which we are thus forced to abandon to doubt,
the only reality for man 1 Do we not find in consciousness
? We find besides,
present life ;
the forces of nature, the desires and passions
of men, constantly oppose its dictates. It revolts against
nal. Birth and the grave are no more, but, in their stead,
undying energy and immortal youth. Of Him
the Infinite
I hide
mouth. How Thou art, and seemest to Thine own being, I
can never know, any more than I can assume Thy nature.
After thousands upon thousands of spirit-lives, I shall com
prehend Thee as little as I do now in this earthly house.
That which I conceive, becomes finite through my very con
ception of it, and this can never, even by endless exalta
tion, rise into the infinite. Thou from men, not in
differest
I will not
attempt that which the imperfection of my
nature forbids, and which would be useless to me: how
Thou art, I may not know. But Thy relations to me the
mortal and to all mortals, lie open before my eyes, were I
only what I should be;
they surround me as clearly as the
consciousness of my own existence. Thou worTcest in me
the knowledge of my duty, of my vocation in the world of
reasonable beings :
how, I know not, nor need I to know.
G
62 MEMOIR OF FICHTE.
*
Bestimmung des Menschen, Book iii. This is the most popular exposition of
Fichte s philosophy which exists, and from it the substance of the preceding ab
stract has been taken. It was first published in 1799, at Berlin. A complete and uni
form edition of Fichte s works is at present (1845) in course of publication, under
the superintendence of his son.
INTERCOURSE WITH LAVATER, &c. 63
"
"
Kcinntest je Du zwcifeln: ich stellte Dich selbst vor Dich selbst nur;
Zeigte Dir in Dir selbst den Strahl des ewigen Geistes."
Wissen
schaftslehre," or what the same thing to
is me philosophy
without nickname. It now stands before
as a perfect me
whole, founded on itself the pure conception of self-con
scious reason, the mirror of our better selves. Individual
parts are still obscure to me, but they cannot now deprive
me of my comprehension of the whole; and their number
is every day
diminishing. Beside it lie the ruins of the
edificewhich cost me so much time and labour, in which
I thought to dwell so securely and commodiously, to en
tertain so many guests, in which I laughed, not without
phani
philosophy can easily be deduced In a
u then fortune
nothing but leisure to execute my plan,
may do with me what it will."
accept it. He
endeavoured to obtain a postponement of
the period for commencing his duties, which had been fixed
for Easter 1794, in order that, by the more complete ela
boration of the principle which he had discovered, he might
be able to elevate his philosophy at once to the rank of a
positive science. For this purpose he requested a year s
delay. But as it was considered that the interest of the
University would be prejudiced by the chair remaining so
long vacant, his request was refused, with permission, how
ever, to devote the greater part of his time, during the first
Poland, Hungary, the free cities, and even France, sent their
sons to Jena for education. The brilliant intellectual cir
cle at Weimar presented to the cultivated mind attractions
which could be found nowhere else, whilst at Jena the aca
demic teacher found a most extensive and honourable field
for the exercise of his powers. It was to this busy scene of
PROFESSORSHIP AT JENA. 67
His reputation,
and the bold originality of his system, drew universal atten
tion. Expectation was strained to the utmost; so that those
who had marked the rapid growth of his fame, had great
apparent reason to fear that it might prove short-lived. But
notwithstanding the shortness of the time allowed him for
preparation, he entered upon his course with a clear percep
tion of the task that lay before him, and confident reliance
on his own power to fulfil the duties to which he was called.
He arrived at Jena on the 18th of May 1794, and was
received with great kindness by his
colleagues at the Uni
versity. On the 23d he delivered his first lecture. The
largest hall in Jena, although crowded to the roof, proved
insufficient to contain the audience. His singular and com
manding address, his fervid, fiery eloquence, the rich pro
fusion of his thoughts, following each other in the most
He has spent his strength too soon, and his later fruits will
at least want ripeness. A great mind has no merit if it
does not possess sufficient resignation not to appear great
for a time, that thereby it may become greater. If a man
left us,
jority of young men who lay the maxim to heart, may look
upon this summons to action as only a summons to demo
lition. And, strictly speaking, the principle is false. Man
isnot called upon to act, but to act justly; if he cannot act
without acting unjustly, he should remain inactive. . . .
is quite a
different spirit from that which pervades the philosophy of
his predecessor. The spirit of the latter is a weak, fearful
spirit,which timidly includes wide, narrow, and narrowest
shades of meaning between the hedges and fences of a to
"
his pictures are not charming, but they are bold and mas
sive. He penetrates to the innermost depths of his subject,
and moves about in the ideal world with an ease and confi
dence which proclaim that he not only dwells in that invi
sible land, but rules there."*
This short, strong-built man, with sharp commanding features, made, I must confess,
a most imposing appearance, as I then saw him for the first time. Even his lan
guage had a cutting sharpness. Well acquainted with the metaphysical incapacity
of his hearers, he took the greatest possible pains fully to demonstrate his proposi
tions; but there was an air of authoritativeness in his discourse, as if he would
remove aU doubts by mere word of command. Gentlemen, said he, collect your
selves go into yourselves for we have he^e nothing to do with things without,
but simply with the inner self. Thus summoned, the auditors appeared really to go
into themselves. Some, to facilitate the operation, changed their position, and stood
up; some drew themselves together, and cast their eyes upon the floor: all were
evidently waiting under high excitement for what was to follow this preparatory
summons. Gentlemen, continued Fichte, think the wall (Denken Sie die Wand.)
This was a task to which the hearers were evidently all equal they thought the
;
wall. Have you thought the wall? asked Fichte. Well then, gentlemen, think
him who thought the wall. It was curious to see the evident confusion and embar
rassment that now arose. Many of his audience seemed to be utterly unable any
where to find him who had thought the wall. Fichte s delivery was excellent,
being marked throughout by clearness and precision."
72 MEMOIR OF FICIITE.
Lectures
on the destiny of the Scholar." These lectures, and his own
personal influence among the students, were attended with
the happiest effects. The three orders which then existed
at Jena expressed their willingness to dissolve their union,
on condition of the past being forgotten. They delivered
over to Fichte the books and papers of their society, for the
is freely ac
that in his
future proceedings he will exhibit such wisdom and pru
dence as shall entitle him to the continued good opinion of "
peated outrages. He
applied to the Senate of the Univer
sity for protection, but was informed that the treatment he
had received was the result of his interference in the affairs
of the Orders upon the authority of the State, and without
76 MEMOIR OF FICHTE.
through the press. This was accordingly done, and the fol
lowing passage from a letter to Fichte will show that he
was not disappointed in the expectations he had formed of
it:
priceless benefit on
II 2
MEMOIR OF FICHTE.
to adjust and confirm many things for me, and I hope, when
says
"
says,
nothing to me from insight. From this time forth I look
upon all that Herr Schmidt may say, either directly or in
df tcflte to Jafcofc.
"
* The
following amusing passage, from the commencement of an anonymous
publication on this controversy, may serve to show the kind of reputation which
Fichte had acquired among his opponents:
After the anathemas which the dreadful Fichte has hurled from the height of
his philosophic throne upon the ant-hills of the Kantists; looking at the stigma for
ever branded on the foreheads of these unhappy creatures, which must compel
them to hide their existence from the eye of an astonished public amid the general
;
fear and trembling which, spreading over all philosophic sects, casts them to the
eartli before the thunder-tread of this destroying god, who dare now avow himself
a Kantist ? I dare one of the most insignificant creatures ever dropped from the
hand of fate. In the deep darkness which surrounds me, and which hides me from
every eye in Germany even from the eagle-glance of a Fichte from this quiet ;
antagonist.
have to treat.
LITERARY PURSUITS. 83
"
cross at the hands of the Jews for having told them the
truth which he had heard from the Father; Paul suffered
way.
Fichte s theory of God has already been spoken of in a
general way. It was the necessary result of his speculative
position. The consciousness of the individual reveals itself
On the grounds
of our faith in a Divine Government of the world." In this
article, after pointing out the imperfections and merely hu
man qualities which are attributed to the Deity in the com
mon conceptions of His being, and which necessarily flow
from the cause and effect" argument in its ordinary ap
"
gate its origin, not for the conversion of the infidel, but to
that in no other way can even a hair fall from his head, nor
a sparrow fall to the ground around him; that every true
and good action prospers, and every bad action fails; and
that all things must work together for good to those who
Who dares to
"
say,
I believe in
"
God"?
Who dares to name him [seek ideas and words for him.]
And to profess,
"
him not"?
I believe
The AU-Embracer, [when he is approached through the
moral sense, not through theoretical speculation, and
the world is looked upon as the scene of living moral
activity. ]
The All-Sustainer,
Does he not embrace, support,
Thee, me, himself?
Does not the vault of heaven arch o er us there ?
Does not the earth lie firmly here below ?
And do not the eternal stars
Rise on us with their friendly beams?
Do not I see my image in thine eyes ?
And does not the All
Press on thy head and heart,
And weave itself around thee, visibly and invisibly,
In eternal mystery?
88 MEMOIR OF FICHTE.
Fill thy heart with it till it overflow;
And in the feeling, when thou rt wholly blest,
Then call it what thou wilt,
Happiness! Heart! Love! God!
I have no name for it :
Feeling is all ;
name
but sound and smoke, is
*
Veiling the glow of heaven.
"
It encliires, t
The publication of
this essay furnished a welcome oppor
Letters of a
Father to his Son on the Atheism of Fichte and Forberg,"
which was industriously and even gratuitously circulated
throughout Germany. The first official proceeding was a
decree of the Electoral Government, prohibiting the sale of
the Philosophical Journal, and confiscating all copies of it
found in the electorate. This was followed up by a requisi
tion addressed to the Duke of Saxe-Weimar, as the Conser
vator of the University of Jena, in which Fichte and Forberg
were accused of the coarsest atheism, openly opposed not
"
* Goethe s
"
Faust."
Appeal
dered this arrangement less easy of accomplishment. The
opinion of the Government with respect to this publication
was communicated to Fichte in a letter from Schiller,
that there was no doubt that he had cleared himself of
"
If,"
said he,
"
is
Medoc wine, which are the only tolerable things in the house;
and go bed between ten and eleven, to sleep without
to
"
I am
******
Farewell."
* Schleiermacher.
LETTERS TO HIS WIFE. 93
* * * * * *
"
"
I
******
assure you that good fortune will soon
care, and leave everything else for him. Thou art deficient
in firmness and coolness; hence all thy errors in the edu
cation of the little one. Teach him that when thou hast
once denied him anything, it is determined and irrevocable,
and that neither petulance nor the most urgent entreaties
will be of any avail once fail in this, and you have an ill-
:
again. For indeed it should be our first care, not to let his
test thyself to him and makest him the judge. Thus his
pride is flattered; thy talk employs his vacant time and dis
pels his caprices. But this is all; while for the future
thou renderest his guidance more difficult for thee, and
confirmest thyself in a pernicious prejudice."
jf * * * * *
we will yet live with each other many joyful and happy
days; and our child shall close our eyes when he is a ma
ture and perfect man till then he needs us.
:
do not believe that, without this dispute and its evil con
sequences, I should ever have come to this clear insight
and which I now enjoy; and so the
this disposition of heart
violence we have experienced has had a result which neither
you nor I can regret.
Comfort the poor boy, and dry thy tears as he bids thee.
"
count of the
sophical reader only. But he was induced to postpone 3 this
on account of the recent modification of his
purpose, partly
own philosophical point of view, and partly because of the
in which Schelling s
existing state of the literary world,
Natur-Philosophie was now making rapid progress. Before
LITERARY PROJECTS. 99
reading pub
lic,"
he sought to gather around him fit hearers to whom he
might impart the high message with which he was charged.
This was indeed his favourite mode of communication: in
the lecture -room his fiery eloquence found a freer scope
than the form of a literary work would permit. A circle of
pupils soon gathered around him at Berlin. His private
lectures were attended by the most distinguished scholars
and statesmen: W. Schlegel and Kotzebue, the Minister
Schrotter, the High Chancellor Beyme, and the Minister
von Altenstein, might be found among his auditory.
In 1804 an opportunity presented itself of resuming his
favourite vocation of an academic teacher.This was an in
vitationfrom Russia to assume the chair of Philosophy in
the University of Charkow. The existing state of literary
culture in that country, however, did not seem to offer any
subject
might perhaps be carried forward without the sup
"
says,
this has its difficulties.
port of any government, although
to sup
But if any enlightened government should resolve
port it, it would, in my opinion, acquire thereby a deathless
fame, and become the benefactor of humanity."
Whether
the Bavarian Government was dissatisfied with the conditions
to their
high principle and ardent patriotism could bring
cause. To maintain such a spirit in the army by such ad
dresses as afterwards appeared under the celebrated title of
"
ciated by Frederick-William.
"
he to himself, "
(On the
idea of a true war.) With a clearness and energy of thought
which seemed to increase with the difficulties and danger
of his country, he roused an irresistible opposition to pro
the mediation of Austria,
posals of peace which, through
LAST PHILOSOPHICAL LECTURES. Ill
It is an astonish
except during the time of his lectures.
ing proof of his self-command, that after a day of anxious
watching at the deathbed, as it seemed, of her he held dear
est on earth, he should be able to address his class in the
his own disease that he fought, and power of will and firm
resolution were the arms by which he was to conquer it.
when his son approached him with
Shortly before his death,
medicine, he said, with his usual look of deep affection
Let it alone; I need no more medicine: I feel that I am
"
the 27th January 1814, he died. The last hours of his life
were passed in deep and unbroken sleep.
Fichte died in his fifty-second year, with his bodily and
-
ITS MANIFESTATIONS.
BY
GENERAL PLAN.
On "
represented in it.
3. If there were
among men some individuals who had
attained wholly or partially to the possession of this last-
mentioned or attainable portion of the Divine Idea of the
world, whether with the view of maintaining and extending
the knowledge of the Idea among men by
communicating
it to others, or of
imaging it forth in the world of sense, by
direct and immediate action thereon, then were these in
dividuals the seat of a higher and more spiritual life in the
portion or point of it from which he, for his part, will pene
trate the whole: already, one by one, sparks of light arise
^on every side, and disclose a higher world before him ; but
they do not yet unite into one indivisible whole they vanish
as they came, without his bidding, and he cannot yet bring
them under the dominion of his will; and then he is a
point be laid hold of by the Idea; but of the former all hope
is lost. This, gentlemen, is the idea of the nature of the
Scholar; and these are all the possible modifications of that
idea, not in any respect changing the original idea, but
wholly arising out of it; the idea, namely, of fixed and
definite being which alone furnishes a sufficient answer to
the question What is the Scholar?
But philosophical knowledge, such as we are now seek
ing, is not satisfied with answering the question, What is
1
and with silent power breaks a way for itself through every
obstacle. It will be well for the studious youth to know
now what he shall one day become to contemplate in his
shall therefore, after
youth a picture of his riper age. I
what she is, and cannot change her nature in aught, pro
ceeds on her way without turning aside; and there remains
nothing for her, with respect to those who do not seek
her
because she is true, but to leave them standing there,
purely
just as if they had never accosted her.
Again,it is a common charge against discourses of this
LECTUEE II.
ized in, and accessible only to, itself. It is all being, and
beside it there is no being. It is therefore wholly without
change or variation.
4. Now this Divine Life discloses itself, appears, becomes
visible, manifests itself as such as the Divine Life : and
this its manifestation, presence, or outward existence, is the
world. Strictly speaking, it manifests itself as it essentially
and and lives, and cannot manifest itself other
really is
wise ; and hence there is no groundless and arbitrary me
dium interposed between its true and essential nature and
its outward manifestation, in consequence of which it is
son with the original and Divine Life, is nothing more than
this. Since the perpetual advancement of this second life
not original, but derived and human, and also its finitude
and limitation in order that such advancement may be so
much as possible, both proceed from the self-manifestation
of the Absolute, so Nature also has its foundation in God
not indeed as something that is and ought to be for its own
sake alone, but only as the means and condition of another
being of the Living Being in man, and as something
which shall be gradually and unceasingly superseded and dis
Hence
placed by the perpetual advancement
of being. this
individual
masses, again, which divide themselves into the
of actual life. There is not only time, but there are
parts
times, and succession of times, epoch after epoch, and age
succeeding age. Thus, for example, to the deeper thought
of man, the entire earthly life of the human race, as it now
experience.
10. These cognizable laws of homogeneous masses of life,
DEFINITION OF THE DIVINE IDEA. 139
as laws for the free action and conduct of the living being. If
we go back to the source of this legislation, we shall find
that it lies in the Divine Life itself, which could not reveal
itself in time otherwise than under this form of a law ; and,
indeed, as is implied in the preceding ideas, nowise as a law
world, and how, and how far, this Idea, hidden from the
common eye, may become conceivable and attainable by
cul
viduals, and the different powers which they call into play,
mutually oppose and hinder each other. It is not so in the
Divine Idea, and it shall not continue so in the visible world.
The interposing power (not founded in nature but sub
first
attain perfection.
Lastly, Man
not placed in the world of sense alone,
is
lecture.
So it is with love in general; and it is not otherwise
with the love of the knowledge of the Idea in particular,
which knowledge the Scholar is called upon to acquire. The
love of the Idea absolutely for itself, and particularly for
shows itself in those men whom it has
its essential light,
or how
the fulness of knowledge which is to take its place
can be attained or brought about. This effort of the Idea
within him becomes henceforward his essential life the
highest and deepest impulse of his being, superseding his
hitherto sensual and egoistical impulse, which was only di
rected towards the maintenance of his personal existence
and physical well-being, subjecting this latter to itself, and
thereby for ever extinguishing it as the one and fundamental
impulse of his nature. Actual personal want does still, as
hitherto, demand its satisfaction; but that satisfaction does
not continue, as has hitherto continued, even when its
it
loped ^
which of these opinions soever we adopt, still, in
appearance, the impulse which shows itself in
man and
urges him onward, will always manifest itself as an impulse
towards some particular side of the one, indivisible Idea;
or, as we may express it, after the investigations
of our last
glance the form which the Idea must assume in every phase
of reality which presents itself, nor the proper means to the
attainment of that object; nor has he those means at his
free disposal. He is commonly called a visionary, and he
is rightly so called. On the contrary, he in whom the Idea
nothing great.
Should there then be here
among us any opening Genius,
far be it from me to wound its native
and diffi
modesty
dence by any general invitation to
you to examine your
selves, and see whether or not you are in
possession of tlTe
Idea; I would much rather
earnestly dissuade you from
such self-examination. And that this advice may not seem
to you the suggestion of mere pedantic school-wisdom, and
152 LECTURE III.
OF INTEGRITY IN STUDY.
by another.
Success cannot indeed be certainly predicted of mere In
let it
guide thy studies ;
and then, as to whether thou shalt
prosper in what thou doest, leave that to God: thou hast
most surely left it to him, when thou goest to work with
true and honest purpose; with the attainment of that In
tegrity thou wilt also attain unbroken peace, inward cheer
fulness, and an unstained conscience ; and in so far thou wilt
assuredly prosper.
OF INGEGRITY IN STUDY. 157
may enter his soul, shine in him with steady lustre, and
through him maintain a definite influence on the surround
ing world. Thus does he conceive of his vocation; for in
this lies the nature of the Scholar: so surely as he has
entered upon his studies with Integrity i. e. with the
per
suasion that God has given a purpose to his life, and that
he must direct all his free actions towards the fulfilment of
that purpose so surely has he made the supposition that
it isthe Divine Will that he should become a Scholar. It
matters not whether we have chosen this condition for our
selves with freedom and foresight, or others have chosen it
way of preparation for it, and closed
for us, placed us in the
and promote their welfare, ? then I ask, What end will thy
usefulness serve? In a few years, of all whom thou desirest
to serve, and whom I freelygrant thou mayest serve, not
one shall remain not one shall have the least need of thy
services any more : thou hast spent thy labour on perishable
things; they disappear, and thou disappearest with them,
and a time comes when every trace of thy being shall be
utterly effaced. Not so the true Student, who has brought
OF INTEGRITY IN STUDY. 161
I am,"
he may say;
"
but
as surely as I am, isexistence a thought of God, for He
my
alone is the fountain of all being, and besides Him is no
LECTUEE V.
tion with the subject at large, and thus conduct the hearer
once more over all that has gone before, and enable him
again to grasp the spirit of the whole. Lastly, in these lec
tures my discourse is not, as in my other lectures, entirely
free, descending to the familiar tones of conversation ; but
is deliberately composed, and delivered as it is written down.
demanded by propriety; and I desire to
This,; I conceive, is
these lectures all the outward polish which is possible,
give
in the only available time which I can spare from my other
duties to devote to them. Public lectures are the free gifts
of an academical teacher, and he who is not altogether ig
is the soul of his life the impulse which produces all that
thy thoughts take, not when thou with tightened hand con-
strainest them to a purpose, but when in thy hours of re
creation thou allowest them freely to rove abroad; tell me
what direction they then take where they naturally turn
as to their most loved home in what thou thyself findest
the chief enjoyment of thy inmost soul; and then I will
tell thee what are thy tastes. Are they directed towards
the Godlike, and to those things in nature and art wherein
the Godlike most directly reveals itself in imposing majesty 1
then is the Godlike not dreadful to thee, but friendly; thy
tastes lead thee to it, it is thy most loved enjoyment. Do
they, when released from the constraint with which thou
hast directed them towards a serious pursuit, eagerly turn
to brood over sensual pleasures, and find relaxation in the
liarity? Student;
here to comprehend weightier things than outward
manners,
and I will not have it appear that I am too awkward to un-
172 LECTURE V.
LECTURE VI.
OF ACADEMICAL FREEDOM.
extraordinary delusion; he is
certainly ill informed, and
has never seriously reflected on the subject. It may indeed
direction and on all possible sides by Law; and the more per
fect the Law, the greater is the limitation, and so it should
be, for this is the proper office of Law. Hence, there is no
sphere remaining in which the inward freedom and morality
of the Citizen can be outwardly exhibited and proved, and
there should be no such sphere. All that must be done is
commanded, under penalties ; all that is not to be done is
forbidden, likewise under penalties. Every inward tempta
tion to neglect what is commanded, or to do what is for
to and yet ?
tions.
It is evident from these considerations, that, for his pe
culiar vocation, the Scholar needs shrewd practical wisdom,
a profound morality, strict watchfulness over himself, and a
fine delicacy of feeling. It follows, that at an early age he
should be placed in a position where it is possible and ne
cessary for him to acquire this practical wisdom and delicacy
of feeling, and that this cultivation of mind and character
should be a peculiar element in the education of the future
Scholar. Every Citizen, without exception, may cultivate
these qualities, and must have it in his power to do so; le
So far as I am con
cerned, thou mayest leave the path of right and follow after
evil; no other harm shall overtake thee
but to be despised
and scorned, despised even by thyself when thou turnest
thine eye inwards. If thou wilt venture on this
peril, ven-
182 LECTURE VI.
ture on it without
fear." Is the human race one day to
who has not been able to stand a trial before himself cannot
without the basest dishonour accept an important trust.
On these grounds we rest the claims of Academic Freedom
of an extensive yet well-considered Academic Freedom.
In a perfect State, the outward constitution of Universi
ties would, in my opinion, be the following:
In the first
would be from other classes of
place, the Students separated
the community pursuing different avocations, so that these
of Acade
classes might not, by the supposed possible abuse
mic Freedom, be harassed or injured, tempted to similar
irregularities,
or misled into a hatred of the law while living
under its rule, by the daily sight of a class free from its
restraints. The Students at these Universities would enjoy
a high degree of freedom; instructions on morality and
LECTURE VII.
point.
And it the less necessary, since this reverence for
is
pendent life which it does not yet possess. The Student does
neither immediately possess nor thoroughly comprehend the
pendent life within him ; his personal life has now actually
passed into the life of the Idea, and is annihilated therein ;
true, as the sure result of what has been already said, that
the youth who during his residence at the
University is not
at least inspired with
respect for the holiness of knowledge,
arid does not at least learn to honour his own to such
person
an extent as not to render unworthy of his high vocation,
it
among them. No
one can belong to the first class without
* "
Studirende," 01
Original Studirte,"
LECTURE VIII.
may be, should be, and one day assuredly will be ; and he is
thus filled with reverence for a race called to so high a des
tiny. Love
is not required of him; nay, if you think
deeper
of it, even a kind of arrogance for a Ruler to presume
it is
tiously follows this calling, and makes his step firm, deter
war; and it is God s will with him that he resolve upon it.
Whatever fall a sacrifice to it, it is still the Divine Will that
S 2
198 LECTURE VIII.
chooses the sacrifice. God has the most perfect right over
all human and all human happiness, for both have pro
life
ceeded from him and both return to him ; and in his crea
tion nothing can be lost. So in the business of legislation.
There must be a general law, and this law must be admi
nistered absolutely, without exception. The universality of
the law cannot be given up for the sake of one individual
who thinks his case so peculiar that he is aggrieved by the
strict enforcement of the law, even although his allegation
may have some truth in it. Let him bring the small in
justice which is done to himself as an offering to the general
support of justice among men.
The Divine Idea, ruling in the Ruler, and through him
moulding the condition of his age and nation, now becomes
his sole and peculiar Life; which indeed is the case with
the Idea under any form in which it may enter the soul of
in the Idea ;
how then can any motive now arise from it?
In this way does the Idea possess and pervade him without
intermission or reserve, and there remains nothing either of
his person or his life which does not burn a perpetual offer
ing before its altar. And thus is he the most direct mani
festation of God in the world.
That there a God, is made evident by a very little se
is
1
(201 )
LECTUBE IX.
with the Idea and with its sanctity, and bathe his whole
and its own; the Author has a right to require this from
his readers, but the Academic Teacher, who in this matter
is not an Author, has no right to demand it.
The upright and conscientious man, as surely as he ac
cepts this calling, and so long as he continues to practise it,
gives himself up entirely to its fulfilment; willing, thinking,
desiring nothing else than to be that which, according to
his own conviction, he should be; and thus shows openly
his respect for knowledge.
For knowledge, I say, as such, and because it is know
ledge, knowledge in the abstract,
for as the Divine Idea,
one and homogeneous through all the different forms and
branches in which it is revealed. It is quite possible that a
Scholar who has devoted his life to a particular department
of knowledge, may entertain a prepossession in favour of
that department, and be apt to esteem it above all others,
either because he has accustomed himself to it, or be
cause he thinks that his more distinguished may
calling
reflect some of its lustre upon himself. Whatever ability
such an one may bring to the cultivation of his own
depart
ment, he will never present to the unprejudiced spectator
the picture of one who reveres knowledge for its own
sake,
and will never persuade the acute observer that he does so,
while he shows less respect for other departments of know
dominion, let it be his deep love for his hearers, not as his
LECTUKE X.
the goods.
Amid and pressure of the literary trade, a
this bustle
is, my opinion,
in the following; that thereby a great
in every age to all men who are able to realize his thought,
and thus continue their inspiring, elevating, and ennobling
work even to the end of time.
The Idea, in this its acknowledged sacredness, moves him,
and it alone moves him. He does not think that he has
attained anything, until he has attained all until his work
any man, he will suffer nothing to lead him astray, not even
the politely expressed contempt of the so-called fashionable
world, which can only conceive of the literary vocation by
comparison with its own social circle, and would impose the
etiquette of the Court upon the conduct of the Scholar.